[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 4.25 # 法華玄義釋籤 4.25 法華玄義釋籤 4.25 - **Language:** Classical Chinese ### [4.25](https://indike.org/pramana/in.bauddha.taisho.1717.4.25) 次佛界，相性體為三軌者，理性三軌也。由觀理性以至究竟。於中為二：先標、次釋。釋中十法又二：初釋十法，次廣料簡報。初釋十法不同者，初三以對三軌，餘七成就三軌。若據引《淨名》以眾生為菩提相，豈得以聞法種子為了因耶？不失之名雖通脩種，語其本性即取煩惱即菩提也。故知此是本有性德，後七秖是脩得三法。若因若果，如是釋者可不異前，故知即指圓教為佛界也。是故前明生方便土，應論圓信故也。力中亦合云發三菩提。弘誓之心具如《止觀》第一卷四弘中簡。約無作四諦以誓自要，期心極果。因、緣云是二莊嚴者，據顯說智應亦具三，照本有三，福亦具三，助智嚴本。果文，可見也。次釋本末中，初總舉，次「空諦」下，別釋中。「空」等者，凡聖皆如也。「等者」空等也。《大論》八十云：「菩薩以何力，故能令佛與畜生等耶？答：菩薩以般若之力故，於一切法中脩畢竟空故，於一切法無所分別，如畜生法陰界入和合故名為畜生。佛亦如是，善法和合假名為佛。若人憐愍眾生得無量福，若著心於佛起惡因緣得無量罪。故於一切法畢竟空，故不心輕畜生，不著心貴佛。復次諸實相中無相，於無相中不分別是佛是畜生，若分別即是取，是故等觀。復次菩薩有二種法門：一者畢竟空法門，二者分別法門。入空法門則等觀一切無復分別。若入分別法門，二乘尚不及佛，況畜生耶？」故今文中約不分別邊，眾生至佛皆悉如也。如即空也。次俗等中佛記眾生當作佛，此是生與佛等；佛說本生事，此是佛與生等。生與佛等，此是初在於後；佛與生等，此是後在於初，故云相在。中等可知。 > Next, for the Buddha realm, appearance, nature, and substance constitute the three tracks; these are the three tracks of the nature of principle. By contemplating the nature of principle, one arrives at the ultimate. Within this there are two parts: first the heading, then the explanation. In the explanation of the ten dharmas, there are again two parts: first explaining the ten dharmas, and second extensively analyzing retribution. First, regarding the differences in explaining the ten dharmas: the first three correspond to the three tracks, and the remaining seven accomplish the three tracks. If we consider citing the Vimalakīrti to take sentient beings as the appearance of bodhi, how could one take the seed of hearing the Dharma as the revealing cause? Although the term 'not losing' applies generally to cultivated seeds, speaking of its original nature, it precisely takes afflictions as being identical to bodhi. Therefore we know that this is the inherent nature-virtue, and the latter seven are merely the three dharmas acquired through cultivation. Whether cause or result, if explained like this, it does not differ from the preceding; thus we know it directly refers to the Perfect Teaching as the Buddha realm. For this reason, in the preceding explanation of rebirth in the land of expedients, the stages of faith of the Perfect \[Teaching\] should be discussed. In the power, it should also say 'generating the three bodhis.' The resolve of universal vows is detailed as in the analysis under the four universal vows in the first fascicle of the Zhiguan. Making vows to bind oneself based on the unconditioned four noble truths, one sets one's aspiration on the ultimate result. When causes and conditions are said to be the two adornments: according to what is explicitly stated, wisdom should also possess all three, illuminating the inherent three; merit also possesses all three, assisting wisdom to adorn the original. The text on the result is obvious. Next, in explaining the equality of beginning and end: first it presents them generally, and next, from 'the truth of emptiness' onward, in the specific explanation. In 'emptiness is equal,' and so forth: ordinary beings and sages are all suchness. 'Equal' means equal in emptiness. The Da zhidu lun, fascicle eighty, says: 'By what power is a bodhisattva able to make the Buddha and beasts equal? Answer: Because of the power of prajñā, because a bodhisattva cultivates ultimate emptiness within all phenomena, he makes no distinction in any phenomenon. Just as the phenomena of beasts are designated as beasts through the combination of skandhas, dhātus, and āyatanas, the Buddha is likewise provisionally designated as Buddha through the combination of wholesome phenomena. If a person pities sentient beings, he gains immeasurable merit; if he attaches his mind to the Buddha and generates evil causes and conditions, he incurs immeasurable sin. Therefore, because all phenomena are ultimately empty, in his mind he does not disparage beasts, nor does his mind attach to venerating the Buddha. Furthermore, within all true marks there are no marks, and within marklessness he does not distinguish whether this is a Buddha or a beast. If he distinguishes, that is grasping; therefore he contemplates them equally. Furthermore, a bodhisattva has two Dharma gates: first, the Dharma gate of ultimate emptiness; second, the Dharma gate of differentiation. Entering the Dharma gate of emptiness, he contemplates all equally without further distinction. If he enters the Dharma gate of differentiation, the two vehicles still do not match the Buddha, let alone beasts.' Therefore, in the present text, from the perspective of non-differentiation, from sentient beings up to the Buddha, all are suchness. Suchness is emptiness. Next, in the conventional \[truth\] being equal, the Buddha prophesies that sentient beings will become Buddhas: this is sentient beings being equal to the Buddha. The Buddha speaks of the events of his past lives: this is the Buddha being equal to sentient beings. Sentient beings being equal to the Buddha is the beginning being in the end; the Buddha being equal to sentient beings is the end being in the beginning; therefore they are said to be mutually present. Equality in the middle \[truth\] can be understood. > — English (machine translation) (machine translation) - [Previous: 4.24](https://indike.org/pramana/in.bauddha.taisho.1717.4.24) - [Next: 4.26](https://indike.org/pramana/in.bauddha.taisho.1717.4.26) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1717.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.4.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.4.25](https://indike.org/pramana/in.bauddha.taisho.1717.4.25) · Pramāṇa